In plain words
What does Rājayoga mean? Hands in society, head in the forest. We are only to work with the hands; we must not bring this head in for the sake of its fruit. We must bring the head into the work done by these hands. If the head is on the result and the hands on the work, there is no use. We must join both right there. If the negative is on one side and the positive on another, there is no use. We must join both this negative and this positive, and work. So you must join head and hand, both of them there, and do it as one work.
Our heart must be broad. The Buddha says, ‘Sarvaṃ duḥkhaṃ, duḥkham’. Not to me alone, not to you alone, not to him alone: to all, this world is sorrow. Since all are in the same state, there is no room any longer for blaming one another or putting restraints on one another. So He held to a broad vision. We must keep growing broadness in the heart. Why is that? ‘Sarvaṃ kṣaṇikaṃ, kṣaṇikam’. Every moment, it is changing. We must keep this Satya in the heart. If a sorrow comes, this is but for a moment; if a joy comes, that too is but for a moment. It is good to keep an even outlook towards both. The Buddha: His father came, ‘My son! I am a great emperor, my father was an emperor, my grandfather was an emperor. You too are the one who must become emperor,’ and when he asked Him to come: ‘You may be an emperor, your grandfather may be an emperor, your father may be an emperor, but I am only a plain beggar, and My grandfather a beggar. Yours is yours, Mine is Mine,’ He said. If you ask why this word beggar came in, here is a small example. People come to you: O emperor! I want that work done, I want this work done, they ask. But you have desires. You come to God and beg; you fall into the hope, ‘Let another kingdom be added to my kingdom.’ What is this, if not a beggar's work? The difference is in quantity, but the quality is one. The Buddha is one who achieved such evenness.
Next, Śaṅkarācārya. He had no feeling of difference of any kind. There is no second thing at all. So all is one. ‘Prajñānaṃ Brahma,’ he said. That is, that which has no second. This is a plate, this is a cup. This cup and plate differ in form and name, but the value of the two is one. This is a kerchief. What has gone into this kerchief? Thread has gone into it. What has gone into the thread? Cotton has gone into it. So in the cotton, in the thread, in the cloth, there is one and the same substance. In all, the Ātma principle is one. If we take up this oneness, there is no room at all for hatred and envy, ostentation and Ahaṅkāra. Śaṅkara taught us to see the oneness in diversity. So Śaṅkarācārya, who teaches this oneness, the principle of the Buddha, who teaches broadness, the principle of Janaka, who taught this giving up of the fruits of action: our heart must come to rest in these three above.
These holy teachings are there in all religions. In the Muslim religion, in the Sikh religion, in the Buddhist religion, in the Jain religion. All religions teach us the greatness called oneness. The essence of all religions is one. Our teachers must spread this kind of message.
Today in the world, it is because personal hatreds are being nurtured that religious hatreds too are growing. Teachers must tell students of the Sai principle called the equality of all religions. The equality of all is the Sai principle. Only when such teachings are given to students today will the system of education too reach a high level. Since all students today wish to study only worldly learning, bring human progress, to some extent, into this worldly learning too, and try to teach them these six steps. Hoping that all you teachers will understand these holy thoughts to some extent, put them into practice and live in fitting progress, I bless you and bring My talk to a close.